Fath al-Rabbani

Benefits: … Where the laws of inheritance are prescribed, there is also this restriction placed upon a person near death that he cannot make a bequest (wasiyyah) of more than one third of his wealth; if he makes a bequest exceeding this amount, it will be rejected and the wealth will be distributed among his heirs. Furthermore, in the light of the Shariah, no one has the right to make a bequest in favor of any of his heirs.

So then, what is the meaning of this hadith? In response, Shaykh al-Albani rahimahullah writes: Regarding the person about whom you sallallahu alayhi wa sallam expressed such a severe warning due to two or three dinars, it appears that there must have been some other reason for this warning; it was not expressed solely on account of the dinars. This is because there is consensus among the scholars that a deceased person does not become deserving of the Fire merely for leaving behind such an amount of wealth. Consider yourself: on one hand, you sallallahu alayhi wa sallam, while encouraging the leaving of inheritance, said to Sayyiduna Sa’d ibn Abi Waqqas radi Allahu anhu: If you leave your heirs wealthy (through your inheritance), that is better than leaving them in such a state that they go around begging from people. (Bukhari, Muslim)

Similarly, when the Najdi heard about the obligation of zakah, he asked you sallallahu alayhi wa sallam: Is there any right in my wealth besides zakah? You sallallahu alayhi wa sallam replied: No, except that you may give charity voluntarily if you wish. (Bukhari, Muslim) The meaning of this hadith is that a wealthy person, after paying zakah, may keep his wealth with himself, and he may even die in this state.

There are many such ahadith which indicate the accumulation of wealth and property during one’s lifetime and its distribution among the heirs after the owner’s death. Imam Bukhari, in his Sahih, has established a chapter: “Chapter: Whoever pays his zakah, his wealth is not considered a hoard (kanz); because of the statement of the Prophet sallallahu alayhi wa sallam: ‘There is no charity due on less than five wasq…’” … After the payment of zakah, the wealth is no longer considered the hoard (kanz) that has been condemned, because you sallallahu alayhi wa sallam said: There is no zakah due on less than five wasq of grain…

After this discussion, it can be said that it is possible that this person did not properly fulfill the rights related to his wealth, such as spending on his family, feeding the hungry, clothing the naked, and it is also possible that this person, despite having wealth, would feign poverty and destitution, as is understood from the narration of Alqamah al-Muzani. He says: The people of Suffah used to spend the night in the mosque; one of them passed away, and when his lower garment was opened, two dinars were found in it. Upon seeing them, you sallallahu alayhi wa sallam said: “Two brands (marks).” (Musannaf ‘Abd al-Razzaq: 1/421/1649)

And it is also possible that this person used to beg from people in order to increase his wealth. And Allah, the Most Glorious and Exalted, knows best. (Sahihah: 3483)

In summary, a Muslim should fulfill all the rights related to wealth and accumulate wealth through lawful (halal) means; otherwise, he will become deserving of this warning.

It is also possible that the warning mentioned in this hadith means that we should be diligent in giving charity and alms. One dinar contains four and a half mashas of gold.